Chinese
议共道行，乃至到一聚落，波夜提；除因缘。因缘者，若多伴、所行道有疑怖畏，是名因缘。 “若比丘，与比丘尼议共载船，若上水、若下水，波夜提；除直度。 “若比丘，与非亲里比丘尼衣，波夜提。 “若比丘，与非亲里比丘尼作衣，波夜提。 “若比丘，共比丘尼独屏覆处坐，波夜提。 “若比丘，共女人独露处坐，波夜提。 “若比丘，知比丘尼赞因缘得食食，波夜提；除先白衣时善因缘。 “若比丘，数数食，波夜提；除因缘。因缘者，病时、布施衣时，是名因缘。 “若比丘，施一食处，无病比丘应一食。若过一食，波夜提。 “若比丘，到白衣家自恣多与，若饼、若麨。诸比丘若须，若二、若三钵应受。若过是取，波夜提。二、三钵受已出外，应与余善比丘，是事法尔。 “若比丘，食竟不受残食法，若食，波夜提。 “若比丘，知他比丘食竟不受残食法，强劝自恣多与饮食，如是言：‘比丘食。’为恼故作是念：‘令是比丘乃至少许时得恼。’是因缘故不异，波夜提。 “若比丘，别众食，波夜提；除因缘。因缘者，病时、作衣时、欲道行时、欲船上行时、大会时、外道沙门施食时，是名因缘。 “若比丘， 现代汉语译本 一起商议修行，乃至到达一个村落，犯波夜提（Pāyantika，一种罪名）；除非有因缘。因缘指的是，如果同行的人多，或者所行的道路有可疑的恐惧，这称为因缘。 ‘如果比丘（bhikkhu，男性出家人）与比丘尼（bhikkhunī，女性出家人）商议一同乘船，无论是上水还是下水，犯波夜提；除非是直接渡河。’ ‘如果比丘接受非亲属比丘尼的衣服，犯波夜提。’ ‘如果比丘为非亲属比丘尼做衣服，犯波夜提。’ ‘如果比丘与比丘尼单独在隐蔽的地方坐着，犯波夜提。’ ‘如果比丘与女人单独在露天的地方坐着，犯波夜提。’ ‘如果比丘知道比丘尼因为赞叹某种因缘而得到食物，然后去食用，犯波夜提；除非是先前做在家居士时就有的良好因缘。’ ‘如果比丘多次食用，犯波夜提；除非有因缘。因缘指的是，生病时、布施衣服时，这称为因缘。’ ‘如果比丘在施食的地方，没有生病的比丘应该只食用一份食物。如果超过一份食物，犯波夜提。’ ‘如果比丘到在家居士家，（居士）随意给予很多，无论是饼还是炒面。各位比丘如果需要，应该接受两三个钵的量。如果超过这个量拿取，犯波夜提。接受两三个钵后，应该拿到外面，给予其他好的比丘，这是规矩。’ ‘如果比丘，吃完东西后不接受剩余食物的规矩，如果（仍然）食用，犯波夜提。’ ‘如果比丘，知道其他比丘吃完东西后不接受剩余食物的规矩，却强行劝说（居士）随意多给饮食，这样说：‘比丘吃吧。’因为恼怒的缘故，这样想：‘让这个比丘哪怕只有很少的时间感到恼怒。’因为这个因缘的缘故没有改变（劝说行为），犯波夜提。 ‘如果比丘，分开大众的食物（自己单独吃），犯波夜提；除非有因缘。因缘指的是，生病时、做衣服时、想要赶路时、想要乘船时、有大型集会时、外道沙门施舍食物时，这称为因缘。’ ‘如果比丘，
English
English version Discussing conduct together, even to reach a village, Pāyantika (a type of offense); except for a reason. A reason is, if there are many companions, or the road traveled has doubtful fear, this is called a reason. ‘If a bhikkhu (male monastic) discusses with a bhikkhunī (female monastic) to ride a boat together, whether upstream or downstream, Pāyantika; except for crossing directly.’ ‘If a bhikkhu accepts clothing from a bhikkhunī who is not a relative, Pāyantika.’ ‘If a bhikkhu makes clothing for a bhikkhunī who is not a relative, Pāyantika.’ ‘If a bhikkhu sits with a bhikkhunī alone in a concealed place, Pāyantika.’ ‘If a bhikkhu sits with a woman alone in an open place, Pāyantika.’ ‘If a bhikkhu knows that a bhikkhunī obtained food by praising a certain reason, and then eats it, Pāyantika; except for good reasons from when she was a layperson.’ ‘If a bhikkhu eats repeatedly, Pāyantika; except for a reason. A reason is, when sick, when giving clothing, this is called a reason.’ ‘If a bhikkhu is at a place where food is given, a bhikkhu who is not sick should eat only one portion of food. If more than one portion is eaten, Pāyantika.’ ‘If a bhikkhu goes to a layperson's house, and (the layperson) freely gives much, whether it be cakes or fried flour. If the bhikkhus need it, they should accept two or three bowls' worth. If more than this is taken, Pāyantika. After accepting two or three bowls, they should take it outside and give it to other good bhikkhus; this is the rule.’ ‘If a bhikkhu, after eating, does not follow the rule of not accepting leftover food, if (he still) eats, Pāyantika.’ ‘If a bhikkhu knows that another bhikkhu, after eating, does not follow the rule of not accepting leftover food, but forcefully urges (the layperson) to freely give more food, saying: ‘Bhikkhu, eat.’ Because of anger, thinking: ‘Let this bhikkhu be annoyed even for a short time.’ Because of this reason, there is no change (in the act of urging), Pāyantika.’ ‘If a bhikkhu eats separately from the group (eating alone), Pāyantika; except for a reason. A reason is, when sick, when making clothing, when wanting to travel, when wanting to travel by boat, when there is a large gathering, when non-Buddhist ascetics give food, this is called a reason.’ ‘If a bhikkhu,’ -------------------------------------------------------------------------------- 非时食，波夜提。 “若比丘，残宿食食，波夜提。
Chinese
“若比丘，不受饮食着口中，波夜提；除水及杨枝。 “若比丘，诸家中如是美食：乳酪、生酥、熟酥、油、鱼、肉脯，若比丘无病，如是美食为身索，波夜提。 “若比丘，知水有虫取用，波夜提。 “若比丘，食家中卧处坐，波夜提。 “若比丘，食家中独与一女人卧处强坐，波夜提。 “若比丘，裸形外道，若出家男、若出家女，自手与食，波夜提。 “若比丘，军发行往观，波夜提；除因缘。 “若比丘，有因缘到军中，乃至二宿应住。若过宿，波夜提。 “若比丘，乃至二宿军中住，观军发行、主将幢麾、军阵合战，波夜提。 “若比丘，瞋他比丘，恚忿不喜手打，波夜提。 “若比丘，瞋他比丘，恚忿不喜手搏，波夜提。 “若比丘，知他比丘粗罪，覆藏乃至一宿，波夜提。 “若比丘，语彼比丘：‘大德来至诸家，使与汝多美饮食。’是比丘不使与彼比丘食，如是言：‘汝去！共汝若坐、若语不乐，我独坐独语乐。’欲令恼故作是念：‘令是比丘乃至少时得恼。’是因缘故不异，波夜提。 “若比丘，无病欲露地自炙，若草木、牛屎、粪扫，若自烧 现代汉语译本 非时食，波夜提（Pāyantika，一种罪名，指使人堕落的行为）。 ‘如果比丘，吃了隔夜的食物，犯波夜提罪。 ‘如果比丘，没有接受就将食物放入口中，犯波夜提罪；除了水和杨枝（清洁牙齿的树枝）。’ ‘如果比丘，在施主家中有这样的美食：乳酪、生酥、熟酥、油、鱼、肉脯，如果比丘没有生病，却为了自己的身体而索取这些美食，犯波夜提罪。’ ‘如果比丘，明知水中有虫仍然取用，犯波夜提罪。’ ‘如果比丘，在俗人家中躺卧处坐卧，犯波夜提罪。’ ‘如果比丘，在俗人家中独自与一个女人在同一卧处强行坐卧，犯波夜提罪。’ ‘如果比丘，亲自将食物交给裸形外道，或者出家的男子、出家的女子，犯波夜提罪。’ ‘如果比丘，前往观看军队的行进，犯波夜提罪；除非有特殊因缘。’ ‘如果比丘，因为特殊因缘到达军队中，最多只能停留两个晚上。如果超过这个时间，犯波夜提罪。’ ‘如果比丘，即使在军队中住了两个晚上，观看军队的行进、主将的旗帜、军队的阵势和战斗，犯波夜提罪。’ ‘如果比丘，对其他比丘生气，因为愤怒和不高兴而动手打人，犯波夜提罪。’ ‘如果比丘，对其他比丘生气，因为愤怒和不高兴而互相搏斗，犯波夜提罪。’ ‘如果比丘，知道其他比丘犯了重罪，却隐瞒甚至一个晚上，犯波夜提罪。’ ‘如果比丘，对其他比丘说：“大德，你到那些施主家去，他们会给你很多美味的食物。”但实际上，这个比丘并不让那些施主给那个比丘食物，还说：“你走开！和你一起坐着、说话我都不高兴，我喜欢独自坐着、独自说话。”因为想要恼怒对方，所以这样想：“让这个比丘哪怕只受到一点点恼怒。”因为这个原因而没有改变做法，犯波夜提罪。’ ‘如果比丘，没有生病却想要在露天的地方自己烤火，或者用草木、牛粪、粪便等自己烧烤身体，犯波夜提罪。’
English
English version Eating at the wrong time, Pāyantika (a type of offense that leads to downfall). ‘If a bhikkhu (monk), eats leftover food from the previous day, it is a Pāyantika offense.’ ‘If a bhikkhu, puts food into his mouth without receiving it, it is a Pāyantika offense; except for water and a twig for cleaning teeth (Yangzhi).’ ‘If a bhikkhu, in a householder's home, there are such delicious foods as: milk curds, fresh ghee, clarified ghee, oil, fish, dried meat, and if the bhikkhu is not ill, yet seeks such delicious foods for his own body, it is a Pāyantika offense.’ ‘If a bhikkhu, knowingly uses water containing insects, it is a Pāyantika offense.’ ‘If a bhikkhu, sits or lies down in a householder's home, it is a Pāyantika offense.’ ‘If a bhikkhu, in a householder's home, forcibly sits or lies down alone with a woman in the same sleeping place, it is a Pāyantika offense.’ ‘If a bhikkhu, personally gives food to a naked ascetic, or a male renunciate, or a female renunciate, it is a Pāyantika offense.’ ‘If a bhikkhu, goes to watch an army on the march, it is a Pāyantika offense; except for a valid reason.’ ‘If a bhikkhu, due to a valid reason, goes to an army camp, he should stay for no more than two nights. If he stays longer, it is a Pāyantika offense.’ ‘If a bhikkhu, even staying in an army camp for two nights, watches the army on the march, the commander's banners, the army's formations, and the battles, it is a Pāyantika offense.’ ‘If a bhikkhu, is angry with another bhikkhu, and strikes him with his hand out of anger and displeasure, it is a Pāyantika offense.’ ‘If a bhikkhu, is angry with another bhikkhu, and engages in wrestling with him out of anger and displeasure, it is a Pāyantika offense.’ ‘If a bhikkhu, knows that another bhikkhu has committed a serious offense, and conceals it even for one night, it is a Pāyantika offense.’ ‘If a bhikkhu, says to another bhikkhu: “Venerable, go to those families, they will give you plenty of delicious food.” But in reality, this bhikkhu does not allow those families to give that bhikkhu food, and says: “Go away! I am not happy sitting or talking with you, I enjoy sitting and talking alone.” Because he wants to annoy the other, he thinks: “Let this bhikkhu be annoyed even for a little while.” Because of this reason, he does not change his behavior, it is a Pāyantika offense.’ ‘If a bhikkhu, without being ill, wants to warm himself in an open space, or burns his body with grass, wood, cow dung, or refuse, it is a Pāyantika offense.’ -------------------------------------------------------------------------------- 、若使人烧，波夜提。
Chinese
“若比丘，如法僧事与欲竟，后更呵，波夜提。 “若比丘，未受具戒人，共一房宿过二夜，波夜提。 “若比丘，作是言：‘我如是知佛法义，行障道法不能障道。’是比丘，诸比丘应如是谏：‘汝大德！莫作是语：“我如是知佛法义，行障道法不能障道。”汝莫谤佛、莫诬佛，谤佛不善。佛不作是语，佛种种因缘说行障道法实障道。汝大德！舍是恶邪见。’是比丘，诸比丘如是谏时，若坚持是事不舍，诸比丘应第二、第三谏。舍是事好；若不舍，波夜提。 “若比丘，知是人如是语不如法悔，不舍恶邪见故摈。若畜使共事、若语共宿，波夜提。 “若有沙弥作是言：‘我如是知佛法义，行诸欲不能障道。’是沙弥，诸比丘应如是教：‘汝沙弥！莫作是语：“我如是知佛法义，行诸欲不能障道。”汝莫谤佛、莫诬佛，谤佛不善。佛不作是语，佛种种因缘说行诸欲能障道。汝沙弥舍是恶邪见。’是沙弥，诸比丘如是教时，若坚持不舍，诸比丘应第二、第三教。舍是事好；若不舍者，诸比丘应如是语：‘汝沙弥！从今日不应言：“佛是我师。”亦不应随诸比丘后行。诸余沙弥得共比丘乃至一宿、两宿，汝亦无是事。痴人出去！灭去！莫此中住。’若比丘知是摈沙 现代汉语译本：如果让人烧东西，犯波夜提罪（Pāyantika，一种罪名）。 如果比丘，如法的僧事已经表决通过，之后又加以指责，犯波夜提罪。 如果比丘，与未受具足戒的人同住一个房间超过两夜，犯波夜提罪。 如果比丘，说这样的话：‘我这样理解佛法的意义，认为修行那些障碍正道的法门并不能真正障碍正道。’对于这样的比丘，其他比丘应当这样劝诫：‘您这位大德！不要说这样的话：“我这样理解佛法的意义，认为修行那些障碍正道的法门并不能真正障碍正道。”您不要诽谤佛陀、不要诬蔑佛陀，诽谤佛陀是不好的。佛陀不会这样说，佛陀以种种因缘说明修行那些障碍正道的法门确实会障碍正道。您这位大德！放弃这种邪恶的邪见。’当其他比丘这样劝诫这位比丘时，如果他坚持这种观点不肯放弃，其他比丘应当第二次、第三次劝诫。放弃这种观点是好的；如果不放弃，就犯波夜提罪。 如果比丘，明知这个人说了不如法的话而不肯悔改，因为不肯放弃邪恶的邪见而被驱摈，还与他交往共事、或者一起住宿，犯波夜提罪。 如果有沙弥说这样的话：‘我这样理解佛法的意义，认为行使各种欲望并不能障碍正道。’对于这样的沙弥，其他比丘应当这样教导：‘你这位沙弥！不要说这样的话：“我这样理解佛法的意义，认为行使各种欲望并不能障碍正道。”你不要诽谤佛陀、不要诬蔑佛陀，诽谤佛陀是不好的。佛陀不会这样说，佛陀以种种因缘说明行使各种欲望会障碍正道。你这位沙弥！放弃这种邪恶的邪见。’当其他比丘这样教导这位沙弥时，如果他坚持不肯放弃，其他比丘应当第二次、第三次教导。放弃这种观点是好的；如果不放弃，其他比丘应当这样说：‘你这位沙弥！从今天起不应该说：“佛陀是我的老师。”也不应该跟在各位比丘后面行走。其他沙弥可以和比丘同住一宿、两宿，你也没有这种资格。愚痴的人出去！消失！不要住在这里。’如果比丘明知这个被驱摈的沙弥
English
English version: If one causes someone to burn [something], it is a Pāyantika (a type of offense). If a bhikkhu (monk), after a lawful Sangha (monastic community) matter has been concluded with consent, later finds fault with it, it is a Pāyantika. If a bhikkhu, shares a room with someone who has not received full ordination for more than two nights, it is a Pāyantika. If a bhikkhu says this: ‘As I understand the Dhamma (Buddhist teachings) taught by the Buddha, practices that obstruct the path do not actually obstruct the path.’ That bhikkhu should be admonished by the other bhikkhus: ‘Venerable sir, do not say such a thing: “As I understand the Dhamma taught by the Buddha, practices that obstruct the path do not actually obstruct the path.” Do not slander the Buddha, do not misrepresent the Buddha. It is not good to slander the Buddha. The Buddha would not say such a thing. The Buddha, in various ways, has said that practices that obstruct the path do indeed obstruct the path. Venerable sir, abandon this evil wrong view.’ If that bhikkhu, when being admonished by the other bhikkhus in this way, persists and does not abandon this view, the other bhikkhus should admonish him a second and a third time. It is good to abandon this view; if he does not abandon it, it is a Pāyantika. If a bhikkhu, knowing that this person speaks improperly and does not repent, and has been expelled for not abandoning his evil wrong view, associates with him, works with him, or sleeps with him, it is a Pāyantika. If a sāmaṇera (novice) says this: ‘As I understand the Dhamma taught by the Buddha, indulging in desires does not obstruct the path.’ That sāmaṇera should be instructed by the other bhikkhus: ‘Sāmaṇera, do not say such a thing: “As I understand the Dhamma taught by the Buddha, indulging in desires does not obstruct the path.” Do not slander the Buddha, do not misrepresent the Buddha. It is not good to slander the Buddha. The Buddha would not say such a thing. The Buddha, in various ways, has said that indulging in desires obstructs the path. Sāmaṇera, abandon this evil wrong view.’ If that sāmaṇera, when being instructed by the other bhikkhus in this way, persists and does not abandon this view, the other bhikkhus should instruct him a second and a third time. It is good to abandon this view; if he does not abandon it, the other bhikkhus should say this: ‘Sāmaṇera, from today you should not say: “The Buddha is my teacher.” Nor should you follow behind the other bhikkhus. Other sāmaṇeras are allowed to stay with bhikkhus for one or two nights, but you are not allowed to do so. Foolish one, go away! Disappear! Do not stay here.’ If a bhikkhu knows that this expelled sāmaṇera -------------------------------------------------------------------------------- 弥，若畜使一房舍宿，波夜提。